{
  "verse_id": "6.36",
  "mūla": {
    "devanāgarī": "असंयतात्मना योगो दुष्प्रापेति मे मतिः | वश्यात्मना तु यतता शक्यो ऽवाप्तुम् उपायतः",
    "iast": "asaṃyatātmanā yogo duṣprāpeti me matiḥ | vaśyātmanā tu yatatā śakyo 'vāptum upāyataḥ",
    "chapter_position": "Chapter 6 (Dhyāna-Yoga (The Yoga of Meditation)), verse 36",
    "speaker": "Krishna",
    "addressed_to": "Arjuna"
  },
  "word_by_word": [
    {
      "surface_form": "asaṃyata",
      "lemma": "asaṃyata",
      "grammar": "compound (compound member)",
      "senses_attested_in_panel": [
        {
          "sense": "इति श्लोकेन",
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      "surface_devanagari": "असंयत"
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    {
      "surface_form": "ātmanā",
      "lemma": "ātman",
      "grammar": "instrumental masculine singular noun",
      "senses_attested_in_panel": [],
      "theme_lists": [],
      "surface_devanagari": "आत्मना"
    },
    {
      "surface_form": "yogaḥ",
      "lemma": "yoga",
      "grammar": "nominative masculine singular noun",
      "senses_attested_in_panel": [],
      "theme_lists": [],
      "surface_devanagari": "योगः"
    },
    {
      "surface_form": "duṣprāpaḥ",
      "lemma": "duṣprāpa",
      "grammar": "nominative masculine singular noun",
      "senses_attested_in_panel": [],
      "theme_lists": [],
      "surface_devanagari": "दुष्प्रापः"
    },
    {
      "surface_form": "iti",
      "lemma": "iti",
      "grammar": "",
      "senses_attested_in_panel": [],
      "theme_lists": [],
      "surface_devanagari": "इति"
    },
    {
      "surface_form": "me",
      "lemma": "mad",
      "grammar": "genitive singular noun",
      "senses_attested_in_panel": [],
      "theme_lists": [],
      "surface_devanagari": "मे"
    },
    {
      "surface_form": "matiḥ",
      "lemma": "mati",
      "grammar": "nominative feminine singular noun",
      "senses_attested_in_panel": [
        {
          "sense": "। यस्तु पुनः वश्यात्मा अभ्यासवैराग्याभ्यां वश्यत्वमापादितः आत्मा मनः यस्य सोऽयं वश्यात्मा तेन वश्यात्मना तु यतता भूयोऽपि",
          "school": "advaita",
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          "witnesses": [
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        },
        {
          "sense": "इत्यनेन निस्सन्देहत्वं विवक्षितमित्याहदुष्प्राप एवेति",
          "school": "viśiṣṭādvaita",
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          "witnesses": [
            "vedantadeshika"
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        }
      ],
      "theme_lists": [],
      "surface_devanagari": "मतिः"
    },
    {
      "surface_form": "vaśya",
      "lemma": "vaśya",
      "grammar": "compound (compound member)",
      "senses_attested_in_panel": [],
      "theme_lists": [],
      "surface_devanagari": "वश्य"
    },
    {
      "surface_form": "ātmanā",
      "lemma": "ātman",
      "grammar": "instrumental masculine singular noun",
      "senses_attested_in_panel": [],
      "theme_lists": [],
      "surface_devanagari": "आत्मना"
    },
    {
      "surface_form": "tu",
      "lemma": "tu",
      "grammar": "",
      "senses_attested_in_panel": [],
      "theme_lists": [],
      "surface_devanagari": "तु"
    },
    {
      "surface_form": "yatatā",
      "lemma": "√yat",
      "grammar": "instrumental masculine singular present participle verb",
      "senses_attested_in_panel": [
        {
          "sense": "भूयोऽपि प्रयत्नं कुर्वता शक्यः अवाप्तुं योगः उपायतः यथोक्तादुपायात्",
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          "sense": "यतमानेन वैराग्येण विषयस्रोतःखिलीकरणेऽप्यात्मस्रोतउद्धाटनार्थमभ्यासं प्रागुक्तं कुर्वता योगः सर्वचित्तवृत्तिनिरोधः शक्यो",
          "school": "advaita-bhakti",
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          "witnesses": [
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        }
      ],
      "theme_lists": [],
      "surface_devanagari": "यतता"
    },
    {
      "surface_form": "śakyaḥ",
      "lemma": "śakya",
      "grammar": "nominative masculine singular noun",
      "senses_attested_in_panel": [],
      "theme_lists": [],
      "surface_devanagari": "शक्यः"
    },
    {
      "surface_form": "avāptum",
      "lemma": "avāp",
      "grammar": "infinitive",
      "senses_attested_in_panel": [],
      "theme_lists": [],
      "surface_devanagari": "अवाप्तुम्"
    },
    {
      "surface_form": "upāyataḥ",
      "lemma": "upāya",
      "grammar": "ablative masculine singular noun",
      "senses_attested_in_panel": [
        {
          "sense": "यथोक्तादुपायात्",
          "school": "advaita",
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          "witnesses": [
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        },
        {
          "sense": "तु वश्यात्मना पूर्वोक्तेन मदाराधनरूपेण अन्तर्गतज्ञानेन कर्मणा जितमनसा यतमानेन अयम्",
          "school": "viśiṣṭādvaita",
          "weight": 0.8,
          "witnesses": [
            "ramanuja"
          ]
        },
        {
          "sense": "उपायात्",
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          "weight": 0.8,
          "witnesses": [
            "madhusudan"
          ]
        }
      ],
      "theme_lists": [],
      "surface_devanagari": "उपायतः"
    }
  ],
  "intertextual_panel": [
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  ],
  "doctrinal_projections": {
    "advaita": {
      "reading_summary": "(reading summary extraction pending; ENABLE_READING_SUMMARIES=true to generate)",
      "key_cross_references": [],
      "witness_passages": [
        "shankara_6.36",
        "anandgiri_6.36"
      ],
      "score": 0.5,
      "divergence_note": "Advaita frames yoga here as preparation for jñāna, not as terminal goal; the upāya is instrumental to mokṣasādhana (liberation-means), not devotional surrender.",
      "english_rendering": "For one whose inner organ (antaḥkaraṇa) is not restrained through abhyāsa (practice) and vairāgya (dispassion), yoga remains difficult to attain — this is my considered view. But one whose mind has been made vasya (obedient, brought under control) through those same two means, and who continues striving, can attain yoga by the prescribed upāya (method). Śaṅkara is explicit: the unsanctioned aspirant has renounced worldly action for yoga, yet without samyag-darśana (right vision), wanders off the yogamārga at death — the verse thus initiates Arjuna's fear of precisely that fate."
    },
    "viśiṣṭādvaita": {
      "reading_summary": "(reading summary extraction pending; ENABLE_READING_SUMMARIES=true to generate)",
      "key_cross_references": [],
      "witness_passages": [
        "ramanuja_6.36",
        "vedantadeshika_6.36"
      ],
      "score": 0.5,
      "divergence_note": "Where Śaṅkara's upāya is the dyad abhyāsa-vairāgya leading toward jñāna, Rāmānuja's upāya is devotional karma-yoga as kainkarya; the goal is samadaśana as bhakti, not jñāna as mokṣa.",
      "english_rendering": "One whose mind remains unconquered — even by great exertion — cannot attain yoga; but one who strives through the upāya of madārādhana-rūpa karma (action whose inner essence is worship of the Lord) with a mind made obedient can certainly attain this samadaśana-rūpa yoga (the yoga whose form is equal vision of all as pervaded by Bhagavān). Rāmānuja then pivots: Arjuna's next question about yoga's greatness is precisely because he has already heard the mahātmya at 2.40 and now wants to understand it fully. The vāśya-ātman here is one steeped in antargata-jñāna — inner knowledge of Bhagavān's pervasion — not merely a disciplined mind."
    },
    "dvaita": {
      "reading_summary": "(reading summary extraction pending; ENABLE_READING_SUMMARIES=true to generate)",
      "key_cross_references": [],
      "witness_passages": [
        "madhva_6.36",
        "jayatirtha_6.36"
      ],
      "score": 0.5,
      "divergence_note": "Madhva is the sharpest divergence: yoga's inaccessibility is not a technical difficulty of practice but an ontological fact — the mind cannot be controlled without Hari's grace, and grace is withheld from the Viṣṇu-averse jīva.",
      "english_rendering": "The mind does not come under control by the jīva's own effort alone; for those lacking śubhecchā (auspicious desire) toward Ramāpati (Viṣṇu), for those who are dveṣiṇas (hostile to him), and for nāstikas (those without faith), liberation is definitively precluded — this is the Brahma-scripture's ruling. The asaṃyatātman is thus not merely the undisciplined yogi but the structurally ineligible jīva: without Hari's anugrahā (grace), no vśyatā of the mind is possible even in principle."
    },
    "śuddhādvaita": {
      "reading_summary": "(reading summary extraction pending; ENABLE_READING_SUMMARIES=true to generate)",
      "key_cross_references": [],
      "witness_passages": [
        "vallabha_6.36"
      ],
      "score": 0.5,
      "divergence_note": "Vallabha's terseness is doctrinal: extended upāya-analysis implies the practitioner can engineer liberation; Puṣṭi-mārga refuses this premise, so the verse needs no elaboration beyond acknowledging Kṛṣṇa's condition.",
      "english_rendering": "Kṛṣṇa has just established that only through samatā (equanimity) does yoga function — and here confirms: for one whose ātman remains asaṃyata (unrestrained), yoga simply does not occur; there is no alternative path. Vallabha's bhāṣya is deliberately terse — spaṣṭam etat ('this is obvious') — because for Puṣṭi-mārga the real operative is prasāda (grace-gift): no amount of vairāgya or abhyāsa can substitute for Kṛṣṇa's direct gift of a vśya-ātman. The verse's upāya is therefore the upāya of surrendered receptivity, not self-engineered discipline."
    },
    "bhakti": {
      "reading_summary": "(reading summary extraction pending; ENABLE_READING_SUMMARIES=true to generate)",
      "key_cross_references": [],
      "witness_passages": [
        "sridhara_6.36"
      ],
      "score": 0.5,
      "divergence_note": "Śrīdhara's voice is integrative rather than polemical; he preserves the Advaita grammatical analysis while pointing toward bhakti's relational register, treating abhyāsa-vairāgya as preparation for surrender rather than for impersonal jñāna.",
      "english_rendering": "Śrīdhara crystallizes the chapter's conclusion: the person whose citta (mind-stuff) has not been made saṃyata through abhyāsa and vairāgya cannot attain this yoga; the person whose citta has been made vaśavartin (subject, obedient) through those same means, striving by that very same upāya, can attain it. The verse closes the prior debate by asserting that the method stated earlier is both necessary and sufficient — nothing new is added, nothing is excessive."
    },
    "advaita-bhakti": {
      "reading_summary": "(reading summary extraction pending; ENABLE_READING_SUMMARIES=true to generate)",
      "key_cross_references": [],
      "witness_passages": [
        "madhusudan_6.36"
      ],
      "score": 0.5,
      "divergence_note": "This school uniquely allows that a jñānin can still be disqualified from the highest yoga; the verse is thus not merely about beginners but about the advanced practitioner who has seen truth yet not fully stilled the mind — a position no other school in this panel articulates.",
      "english_rendering": "Even a tattva-sākṣātkāra-vān (one who has had direct realization of truth) can be a non-supreme yogi if prārabdha-karma-driven citta-cāñcalya (restlessness from already-ripened karma) persists and abhyāsa-vairāgya have not actually restrained the antaḥkaraṇa. Madhusūdana's Yoga-Vāsiṣṭha citations establish the counter-argument: śāstriya pauruṣa (scripture-aligned human effort) is stronger than prārabdha; vasanā-flow can be redirected to the śubha (auspicious) stream by sustained practice; and only when the vāsanā-ocean itself abates does the jivanmukta's stability become complete. Without citta-vṛtti-nirodha, even the jñānin remains an aparam yogin — a secondary, not supreme, yogi."
    }
  },
  "prosodic_information": {
    "meter": "anuṣṭubh",
    "meter_shift_from_previous": true,
    "meter_shift_to_next": true,
    "pragmatic_context": {
      "vocative": "Tāta",
      "preceding_question": "",
      "following_response": ""
    }
  },
  "theme_list_memberships": [
    {
      "list": "अभ्यास",
      "role": "supporting",
      "other_verses_in_list": [
        "6.35",
        "8.8",
        "12.9",
        "12.10",
        "12.12",
        "18.36"
      ]
    },
    {
      "list": "वैराग्य",
      "role": "supporting",
      "other_verses_in_list": [
        "1.1",
        "4.33",
        "6.35",
        "13.8",
        "18.52"
      ]
    }
  ],
  "audit_trail": {
    "substrate_version": "v2.6-frozen",
    "fitted_weights": {
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      "b": 0.01,
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      "h": 0.0,
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    },
    "corpus_provenance": {
      "mūla": "Belvalkar critical edition (BORI 1947), via Ambuda multi-witness",
      "panel_witnesses": [
        "bg-mula",
        "bg-shankara",
        "bg-ramanuja",
        "bg-madhva",
        "bg-vedantadeshika",
        "bg-vallabha",
        "bg-jayatirtha",
        "bg-anandgiri",
        "bg-sridhara",
        "bg-madhusudan"
      ]
    },
    "extraction_date": "2026-04-21",
    "score_methodology_documented_at": "Paper 1, Section II.B",
    "word_by_word_parser": "ByT5-Sanskrit-multitask (Nehrdich/Hellwig/Keutzer EMNLP 2024)",
    "post_generation_repairs": [
      {
        "date": "2026-05-03",
        "fix": "verb-lemma-misidentification (broader heuristic: prefix-√root canonical for all verb-tagged tokens)",
        "scope": "word_by_word[].lemma",
        "loci": [
          "yatatā: yat -> √yat"
        ]
      },
      {
        "date": "2026-05-05",
        "fix": "meter_relabel",
        "scope": "prosodic_information.meter",
        "from": "other",
        "to": "anuṣṭubh",
        "source": "syllabification analysis by prosodic-caesura subagent (Macdonell §504-520, Apte App I)",
        "reason": "originally labeled 'other'; verse scans as anuṣṭubh (4 pādas × 8 syllables)"
      }
    ]
  },
  "so_what_questions": [
    "If abhyāsa (practice) and vairāgya (dispassion) are the two instruments named across multiple bhāṣyas, what is their precise sequence — must one cultivate vairāgya before abhyāsa, or do they develop concurrently, and does the answer vary by school?",
    "Madhusūdana distinguishes tattva-sākṣātkāra (direct realization) from citta-vṛtti-nirodha (stilling of mental modifications) — can these genuinely come apart in a single practitioner, and what are the experiential signs that one has the first without the second?",
    "Madhva cites a Brahma-text making mind-control impossible for those hostile to Viṣṇu — is this a descriptive claim about psychological fact, or a normative-theological gatekeeping claim, and how would Śaṅkara or Rāmānuja respond?",
    "Vallabha's spaṣṭam etat ('this is obvious') is the most minimal comment in the panel — does brevity signal confidence in prasāda as self-evident, or is it an implicit refusal to engage the effort-based framing of the verse?",
    "Kṛṣṇa says upāyataḥ (by the method / by means) — each school loads this word differently (abhyāsa-vairāgya dyad, madārādhana-karma, Hari's grace, prasāda, pauruṣa-effort). What does the polysemy of upāya tell us about what each school thinks is ultimately operative in transformation?",
    "If the asaṃyatātman 'falls from yoga at the moment of death' (as Śaṅkara contextualizes), does this verse constitute a genuine threat to the aspiring yogi or a compassionate reassurance that the path is real for those who do the work?",
    "The verse is the last word before Arjuna's panic question about the fallen yogi (6.37 onward) — does 6.36 function rhetorically as a provocation designed to elicit that question, and if so, what does Kṛṣṇa want Arjuna to fear and then release?"
  ],
  "everyday_applications": {
    "advaita": "Treat the mind's daily restlessness as diagnostic data, not failure. Each morning, before screen contact, spend ten minutes in a fixed sitting posture with no content-input — this is the abhyāsa (repeated practice) side. Each evening, notice one attachment that drove that day's agitation and name it clearly — this is the vairāgya (seeing-through) side. The goal is not bliss but a quieter antaḥkaraṇa that can hold inquiry without being hijacked by prārabdha noise.",
    "viśiṣṭādvaita": "Before any significant action — a conversation, a decision, a creative act — take one breath and silently acknowledge that the action is being performed in the presence of Bhagavān who pervades the person in front of you. This is the antargata-jñāna Rāmānuja means by the 'upāya': the mind becomes vśya not by suppression but by re-orienting its field of attention toward the divine ground within the situation.",
    "dvaita": "Audit your motivational structure honestly: is there any residual contempt for the practice, the teacher, or the tradition? Madhva's citation identifies dveṣa (hostility) toward the divine as the structural obstacle, not lack of technique. If resentment or cynicism is present, address it directly — through satsaṅga (association with those who love the practice) — before adding more technique. Technique layered on dveṣa does not compound; it dissipates.",
    "śuddhādvaita": "Stop performing yoga as self-improvement. Instead, show up for your practice with the attitude of a child entering a room where Kṛṣṇa is already present — no agenda, no metric, no self-monitoring. Vallabha's 'spaṣṭam etat' means the mechanism is not complicated: when you stop trying to engineer the result and simply remain receptive, the vśyatā of mind arrives as prasāda, not as achievement.",
    "bhakti": "Use the two-instrument frame as a practical checklist at the end of each week: (1) Did I practice consistently this week — same time, same method, without skipping? (2) Did I notice, and not act on, at least one strong pull toward a distracting object or story? If both answers are yes, the citta is moving toward vaśavartin (obedience). If one is missing, that is the single thing to address next week — not both simultaneously.",
    "advaita-bhakti": "If you have had genuine moments of clarity or insight about the nature of mind or reality, do not assume they have 'fixed' you. Madhusūdana's aparam-yogin warning applies: insights without sustained practice leave the vāsanā-stream running. Redirect that stream through deliberate śubha-vāsanā cultivation — choose one repeating habit (daily reading, physical discipline, a service commitment) that builds momentum in the auspicious direction, and maintain it even when insight makes it feel redundant."
  },
  "primary_meaning": "Yoga is hard to attain for one whose mind is uncontrolled, that is my view; but one who strives with a disciplined mind, using the right method, can reach it."
}